SK 


ETCH  EB' 

U.S'  I H ^ 


OF  THE 


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/ 


DAKOTA 


SKETCH  1. 

THE  COMMENCEMENT, 

The  Dakota  M isnioii  properly  dates  its 
commencement  in  the  spring  of  1834. 
Then  the  two  young  men,  Samuel  W.  and 
Gideon  H.  Pond,  from  Washington,  Con- 
necticut, filled  with  a desire  to  work  in 
the  hardest  field,  and  to  elevate  the  most 
degraded  of  the  human  race,  worked  their 
way  up  to  Fort  Snelling,  and,  in  advance 
of  all  others,  built  a log  cabin  on  the  mar- 
gin of  Lake  Calhoun.  That  summer  also 
Dr.  T.  S.  Williamson,  from  Ohio,  made 
a tour  of  observation  under  the  direction 
of  the  A.  B.  C.  F.  M.,  and  went  as  far 
as  Fort  Snelling.  He  returned  to  Cin- 
cinnati, expecting  to  remove  and  commence 
his  work  among  the  Dakotas  that  autumn; 
but  the  winter  came  on  too  soon,  and  he 
and  his  helpers  did  not  reach  the  Minne- 
sota country  until  the  summer  of  1835. 
About  the  same  time  also.  Rev.  J.  D. 
Stevens  and  family,  under  the  appointment 
of  the  same  noble  Board  of  Foreign  Mis- 
sions, arrived  at  the  same  place.  They 
came  from  New  York  State,  by  the  way  of 
the  great  lakes,  and  crossed  down  to 
Prairie  du  Chien. 

The  good  Lord  had  gone  before  them 
and  prepared  an  awakening,  not  in  the 
Dakota  nation,  but  among  the  U.  S.  troops 
stationed  at  F ort  Snelling.  By  this  meet- 
ing with  the  Divine  Spirit,  when  they  least 
expected  it,  they  were  encouraged  to  go 
forward  and  work  for  the  evangelization  of 
the  heathen  in  Dakota  land. 

Almost  immediately  they  became  two 
bands,  and  commenced  onerations  at  Lake 


Harriet  with  the  village  at  Lake  Calhoun, 
and  far  up  the  Minnesota  river,  at  the 
village  of  Lacquiparle.  In  the  course  of 
two  or  three  years  the  Messrs.  Pond  fell 
into  line,  and  became  workers  under  the 
direction  of  the  Prudential  Committee  of 
the  American  Board,  and  finally  both 
became  preachers  of  the  gospel  to  the 
Dakotas,  whose  language  they  had  been 
learningin  these  years.  And  they  have  both 
lived  to  see  what  the  Lord  has  done 
am.ong  the  heathen,  and  to  joy  in  the 
fact  that  they  were  permitted  to  share  so 
largely  in  the  labors  and  sufiFerings  of  the 
beginning. 

Mr.  Stevens,  after  a few  years,  trans- 
ferred his  work  from  the  then  unpromising 
Dakota  field  to  the  white  settlement;  and 
is  still  living,  beyond  his  three  score  and 
ten,  and  is  regarded  with  veneration,  as 
one  of  the  oldest  pioneer  ministers  of  Wis- 
consin. The  first  Mrs.  Stevens  and  the 
first  Mrs.  S.  W.  Pond,  her  sister;  the  first 
Mrs.  G.  II.  Pond,  and,  more  recently,  her 
sister,  Mrs.  Williamson  ; and  also  Mr.  A. 
G.  Huggins,  of  those  first  companies, 
have  heard  the  voice  of  the  Master  saying 
unto  them,  “Come  up  higher.”  Mm. 
Huggins,  of  that  first  band  who  went  to 
Lacquiparle,  abides  with  her  children. 
And  Dr.  Thomas  S.  Williamson,  whose 
energy  was  untiring  and  whose  faith  never 
seemed  to  falter,  is  spared  to  rejoice  in 
what  the  good  Lord  has,  in  these  latter 
days,  done  for  the  Dakotas. 

On  the  first  day  of  June,  1837,  S.  R. 
Riggs  and  wife  reached  Fort  Snelling 
and  the  station  at  Lake  Harriet,  and  in 


2 


SKETCHES  OF  THE  DAKOTA  MISSION. 


the  autumn  following  proceeded  to  Lac- 
quiparle.  After  nearly  a third  of  a 
century  of  work,  the  one  has  been  taken 
up  and  the  other  left  to  toil  here  a while 
longer. 

During  these  first  years  there  was  much 
preparatory  labor  to  be  performed.  The 
language,  which  existed  only  in  sounds, 
and  was  received  only  in  the  ear,  must  be 
clothed  with  symbols,  and  must  meet  the 
eye  as  well.  The  educating  process  com- 
menced with  making  the  letters  in  the 
ashes  with  a stick,  and  then  transferring 
them  to  the  wall,  and  so  progress  was  made 
to  printed  books.  When  the  English 
notation  failed  to  represent  the  Dakota 
sounds,  marked  characters  were  intro- 
duced. 

And,  as  the  great  object  of  all  true  mis- 
sionary work  is  that  of  bringing  the  words 
of  life  into  contact  with  dead  souls,  this 
new  and  strange  tongue  must  be  pressed 
into  the  service  of  the  Great  King,  and 
the  words  must  be  made  the  bearers  of 
living  thoughts  which  shall  awaken  the 
dead  spirits.  So  the  missionaries  began  to 
write,  as  well  as  to  speak,  in  the  Dakota 
language,  “ God  so  loved  the  world  that  he 
gave  his  only  begotten  Son.”  And  the 
answer  to  this  message  soon  came  in  a few 
Indian  women,  together  with  Mr.  Joseph 
Renville,  the  Bois  Brule  trader  at  Lacqui- 
parle,  professing  their  faith  in  this  Only 
Begotten  Son  of  God. 


SKETCH  II. 

THE  HARROWING. 

Some  poor  ploughing  had  been  done, 
and  the  seed-basket,  filled  with  precious 
seeds  of  the  divine  word,  was  slowly  un- 
covered, and  the  good  grain  cast  abroad 
by  small  handsfull.  Much  of  what  was 
sown  was  like  the  wayside  grain ; the 
word  was  poorly  presented  with  stam- 
mering tongues,  and  was  not  under- 
•stood.  Some,  however,  was  harrowed 
in,  and  sprang  up,  giving  signs  of  quick 
growth. 

But  the  enemy  too  was  there,  with  eyes 
wide  open.  Whereunto  would  this  new 
doctrine  grow  ? It  was  not  what  their 
fathers  had  taught  them.  It  was  the 
white  man’s  religion,  and  not  that  of  the 
Dakotas.  The  gods  of  their  ancestors 


must  not  be  forsaken.  And  what  did 
they  want  of  a knowledge  of  letters  ? If 
the  book  brought  them  tobacco  or  pota- 
toes, when  they  begged  of  the  white  man, 
it  was  good ; but  if  not,  it  lied.  And 
what  did  they  want  of  anything  that  was 
not  true?  No,  the  schools  must  be 
stopped,  for  the  presence  of  the  missiona- 
ries had  dried  up  the  lakes  on  the  prairie, 
and  made  the  muskrats  scarce.  Their 
sacred  men — their  conjurers,  their  dream- 
ers and  their  war-prophets  were  troubled 
by  our  presence,  and  their  young  men 
were  no  longer  successful  on  the  war- 
path. 

So  the  soldiers  were  stationed  along  the 
way : children  stayed  away  from  school, 
and  women,  who  dared  to  come  to  the 
mission  to  pray  and  sing,  had  their  blank- 
ets cut  up ; and  the  mission  cattle  w'ere 
killed  and  eaten. 

This  was  the  harromng  process.  The 
seed,  which  had  fallen  into  the  stony 
ground  and  sprung  up  quickly,  soon  with- 
ered away.  In  the  meantime  the  sower 
went  forth  to  sow  more  abundantly.  The 
Master’s  words  were  clothed  in  Dakota 
garb  and  sent  forth.  Some  had  learned 
to  read  in  their  own  language  the  wonder- 
ful works  of  God. 

The  laborers,  too,  were  somewhat  multi- 
plied. Robert  Hopkins  and  his  young 
wife  had  come  out  in  1843,  and  he  had 
been  trying  to  preach  to  the  Dakotas  at 
Traverse  des  Sioux  for  some  time  before 
he  was  taken  away,  eight  j’ears  after. 
Thomas  L.  Longley  had  come  from  the 
hills  of  Massachusetts  with  his  strong  arms 
to  help  commence  a new  station,  only  soon 
after  to  be  drowned  in  the  Minnesota. 
Miss  Julia  Kephart  had  come  from  Ripley, 
Ohio,  to  be  a helper  at  the  new  station. 
Miss  Jane  S.  Williamson,  too,  whose  sym- 
pathies were  easily  transferred  from  the 
poor  colored  slave  to  the  ignorant  and 
proud  Dakota,  had  come.  Miss  Fanny 
Huggins,  afterwards  Mrs.  Jonas  Pettijohn. 
who,  with  her  husband,  labored  many 
years  kindly  and  sympathetically  for  the 
Indians,  had  taken  the  school  at  Lacqui- 
parle.  Rev.  Moses  N.  Adams,  Rev.  John 
F.  Alton  and  Rev.  Joseph  W.  Hancock 
and  their  wives  were  added  to  the  work- 
ing force  in  1848.  And  a little  while 
after,  Rev.  J.  Potter  and  wife,  with  Mi" 


THK  NEW  DEPARTURE. 


3 


Edwards,  were  transferred  from  the  Choc- 
taw to  the  Dakota  field. 

This  considerable  addition  of  laborers 
f!^reatly  encouraged  the  hearts  of  those  be- 
fore in  the  work,  and  helped  to  scatter  the 
seeds  of  divine  truth  more  widely.  It 
was  also  a testimony,  which  threw  its 
shadow  on  into  the  coming  years,  of  the 
earnest  desire  of  Christians  for  the  evan- 
gelization of  the  red  men.  Not  lost  were 
the  prayers  and  the  labors  of  these  toilers. 

But  the  greater  the  number  of  seed- 
sowers,  so  much  the  more  furious,  for  the 
time,  seemed  the  opposition.  Not  only 
were  the  wayside  seeds  quickly  picked  up, 
and  the  stony-ground  seeds  withered  in  the 
first  leaf,  but  that  which  fell  among  the 
thorns  was  choked  out,  and  bore  no  fruit 
to  perfection. 

However,  a reaction  had  even  then  com- 
menced, although  at  the  time  scarcely  per- 
ceived. Some  who  had  gone  back  on  their 
profession  of  faith  in  the  new  religion  were 
n'covered.  Less  Jire  water  was  introduced 
into  the  Dakota  country.  The  action  of 
the  government  came  more  into  accord 
with  the  work  of  the  missionaries.  The 
civilizing  influences  of  the  gospel  were 
coming  to  be  somewhat  realized,  and 
much  of  the  opposition  gradually  died 
away. 

But  it  was  to  be  ‘‘  not  by  might  nor  by 
power,  but  by  the  Spirit  of  the  Lord,” 
and  the  word  was  finally  to  take  effect  on 
the  Dakotas  through  sufferings.  There 
were  too  many  to  go  down  to  the  battle. 
So,  one  by  one,  the  labor. 'rs  in  the  Dakota 
field  fell  off;  going  to,  or  staying  among, 
the  white  people,  who,  after  1851,  filled 
up  the  new  and  beautiful  country  of  the 
^^innesota;  and  then  there  remained  only 
T.  S.  \\  illiamson  and  S.  R.  Riggs  with 
their  families. 

SKETCH  ITT. 

THE  NEW  DEI>.\RTURE. 

The  treaties  made  with  the  Dakotas  in 
the  summer  of  1851.  imported  much  both 
to  the  Indians  and  white  people.  For  the 
latter  they  were  the  open  gate  to  the  whole 
of  Southern  and  Western  Minnesota.  As 
earl}'  as  1838.  the  Dakotas  had  ceded  a 
small  portio!!  of  their  land  lying  east  of 
the  Missis.si{>pi,  on  which  the  towns  of  St. 


Paul  and  St.  Anthony  and  Stillwater  were 
growing  up.  But  now  the  fertile  valley 
of  the  Sota-water,  and  all  the  broad  acres 
of  the  South  and  West,  were  opened  for 
white  men’s  homes.  To  the  Indian  these 
treaties  meant  the  giving  up  of  their  cran- 
berry marshes  and  their  natural  deer  parks, 
and  the  leaving  of  the  graves  of  their 
fathers. 

When  the  time  of  removal  came,  they 
were  loth  to  go.  They  made  all  kinds  of 
excuses.  They  had  no  means  of  trans- 
portation; no  horses,  no  canoes.  The 
white  chief,  the  representative  of  their 
Great  Father,  said  to  the  interpreter, 
“Tell  him  he  lies.”  The  interpreter  says, 
“ He  says  you  lie.”  The  white  chief  says 
a second  time,  “Tell  him  he  lies.”  “I 
have  told  him  so.”  “Tell  him  again.” 

So  the  Dakotas  of  the  Mississippi  and 
the  lower  Minnesota  packed  up  their 
teepees,  and  their  household  goods,  and 
their  household  gods,  some  in  canoes,  some 
on  ponies,  some  on  dogs,  and  some  on  the 
women,  and  slowly  and  sadly  took  up  their 
line  of  march  up  to  their  reservations. 

■ For  several  years  previous  to  this  time. 
Dr.  Williamson  had  occupied  a station  at 
Little  Crow’s  village,  only  a few  miles 
below  St.  Paul.  He  had  preached  the 
first  sermon  to  the  few  white  people  there, 
and  aided  in  introducing  the  first  school 
mistress  into  this  then  future  capital  of 
Minnesota.  But  he  had  consecrated  his 
life  to  the  Dakotas,  and  no  sooner  had 
they  made  arrangements  to  move  west- 
ward, than  he  too  was  on  his  way  up  to 
the  Yellow  Medicine, 

The  first  winter  of  the  Mission  at 
Pejihootaze  (Yellow  Medicine),  was  a 
fight  for  life.  The  house  was  in  an  unfin- 
ished state.  The  winter  came  on  very 
early,  and  was  very  severe.  The  snows 
were  deep  and  the  drifting  terrible.  The 
teams  that  were  to  bring  up  supplies  were 
snowed  in.  The  animals  perished,  the 
provisions  were  left  for  the  wolves,  and 
the  men  only  reached  home  in  a maimed 
and  frozen  condition.  But  as  God  would 
have  it,  the  fish  gathered  in  shoals  in  the 
river  near  the  mission,  and  the  Indians 
and  missionaries  lived. 

Two  years  after  this,  on  a windy  day  m 
the  month  of  March,  the  mission  houses 
at  Lacquiparle  took  fire  and  burned  down. 


4 


SKETCHES  OF  THE  DAKOTA  MISSION. 


While  preparations  for  rebuilding  were 
being  made,  Rev.  S.  B.  Treat,  Secretary 
of  the  Board  of  Missions,  visited  the 
Dakota  field.  It  was  then  deemed  advis- 
able that  the  small  mission  force  we  now 
had  should  be  drawn  closer  together.  W e 
had  been  striking  blows  far  apart ; hardly 
within  sound  of  each  other.  Wires  of 
Christian  sympathy  could  not  be  kept  up 
in  such  wild  distances.  “Concentrate” 
was  now  the  battle  cry. 

And  so  the  Laeciuiparle  buildings  went 
up  down  at  Hazelwood,  within  two  miles 
of  Dr.  Williamson.  Here  we  gathered 
the  greater  pai-t  of  the  families  which  had 
really  come  to  sympathize  with  Christian- 
ity and  civilization. 

At  Pejihootaze  a schoolhouse  was 
already  up,  which  answered  the  double 
purpose  of  school  and  chm-ch  assembly. 
And  soon  at  Hazelwood  a small  boarding 
schot)l  was  established,  which  was  the  out- 
growth of  a smaller  one  started  several 
years  before  at  Lacquiparle,  by  Rev.  M.  N. 
Adams.  This  last  was  cared  for  by  Miss 
Ruth  Pettijohn,  and  afterwards  by  H.  D. 
Cunningham  and  wife;  and  taught  suc- 
cessively by  Mrs.  Annie  B.  Ackley,  of 
Granville,  Ohio,  and  Miss  Eliza  Huggins 
and  Miss  Isabella  B.  Riggs,  children  of 
the  mission.  A neat  chapel,  too,  was 
soon  erected,  with  but  little  aid  from  the 
treasury  of  the  Board.  The  Government 
made  its  chief  agency  at  the  Yellow  Med- 
icine, and  very  soon  commenced  operations 
in  the  line  of  external  civilization. 

Those  who  changed  the  Indian  for  the 
white  man’s  dress,  heretofore,  were  only 
such  as  had  changed  their  religion.  These 
were  gathered  around  the  mission  stations. 
Many  of  their  wants  were  now  dift'erent 
from  those  of  the  Indians  generally.  They 
now  desired  pantaloons  and  coats.  For 
the  recognition  and  supply  of  their  special 
needs,  it  hecame  important  that  they 
should  form  themselves  into  a separate 
band.  This  they  did  under  the  name  of 
the  Hazelwood  Republic,  electing  their 
own  chief  or  president.  The  U.  S.  Indian 
Agent  readily  recognized  them  as  a sepa- 
rate people,  and  encouraged  the  formation 
of  a like  civilized  band  at  the  Lower 
Sioux  Agency.  From  that  time  onward, 
the  general  influence  of  the  Government 
was  made  to  boar  in  favor  of  cutting  off 


the  hair  and  putting  on  pantaloons.  Right 
hard  work  this  was  for  both  parties.  But 
there  was  power  in  oxen  and  wagons,  and 
in  brick  houses.  So  the  external  civiliza- 
tion went  on.  The  white  man’s  axe  and 
the  white  man’s  plow  and  hoe  had  been 
introduced,  and  the  red  man  was  learning 
to  use  them.  But  the  great  and  perma- 
nent force  was  in  the  underlying  educa- 
tion; and  especially  in  the  vitalizing  and 
renewing  powers  of  Christian  truth.  And 
so  far  as  this  inner  thought-life  was 
changed  and  worked  out  the  exterior  civil- 
ized habits,  so  far  these  habits  became 
permanent  forces;  otherwise  they  were 
only  shadows.  This  was  the  New  Depar- 
ture. Evangelization  was  working  out 
civilization. 


SKETCH  IV. 

SHADOWS. 

In  the  first  settlement  of  this  country 
it  was  natural  and  needful  to  make  treaties 
of  peace  and  of  purchase  with  the  Indians. 
They  occupied  the  continent,  and  had  a 
traditionary  title  to  the  land.  The  white 
people  were  few  and  claimed  no  right  in 
the  soil,  only  so  far  as  this  command ; 
“ Multiply  and  fill  the  earth,”  gave  them 
a right.  William  Penn’s  course  of  treat- 
ing with  the  aborigines  of  Pennsylvania 
was  humane,  and  just,  and  wise ; and  on 
that  was  built  our  government  policy  of 
making  treaties  with  Indians. 

But  by  and  by  Indian  treaties  came  to 
be  cjuite  a source  of  mischief.  The  abo- 
riginal land  title  was  recognized,  not  so 
much  for  the  advantage  of  the  red  man, 
as  for  the  pecuniary  advantage  of  that  class 
of  white  men  who  were  dwelling  with  him ; 
and  the  remuneration  given  for  country 
ceded  was  usually  in  the  line  of  continuing 
and  confirming  Indian  character  and  habits, 
rather  than  of  lifting  them  up  to  the 
higher  plane  of  educated  and  indenendent 
living. 

It  should  have  become  apparent  long 
ago  that  Indians  have  no  power  to  enforce 
the  terms  of  a treaty,  as  against  the  govern- 
ment of  the  United  States,  nor  to  compel 
adherence  to  it  from  their  own  people. 
So  Indian  treaties  became  a humbug,  and 
the  making  of  them  a solemn  farce.  The 
unwritten  part  of  a treaty  was  quite  likely 


SHADOWS. 


5 


to  be,  to  the  Indians,  the  more  important 
part,  and  from  it  grew  difficulty. 

As,  for  instance,  this : Before  a treaty 

is  signed  the  Indians  stand  up  and  say. 
Father,  we  want  to  retain  permission  to 
hunt  on  these  lands.”  The  commissioners 
reply;  “Yes;  it  will  be  a long  time 
before  your  Great  Father  will  want  this 
land  for  his  white  children  ; in  the  mean 
time  you  can  hunt  in  the  country  as  you 
have  always  done.”  So  the  treaty  is 
signed.  But  out  of  this  unwritten  part 
grows  trouble. 

This  was  the  case  with  the  Leaf  Shoot- 
ers in  1857.  Six  years  before  this,  they, 
with  others,  had  signed  the  treaties  of 
Traverse  des  Sioux  and  Mendota,  and  coded 
all  their  country  to  the  western  boundaries 
of  Iowa  and  Minnesota.  In  four  years 
the  white  settlements  had  pushed  forward 
one  hundred  and  hfty  miles  west  of  the 
.Mississippi.  A few  families  had  found  the 
beautiful  groves  and  lakes  of  Okaboja  and 
Okabena,  or  the  Spirit  Lake  country  of  | 
northwestern  Iowa.  In  the  spring  of  1857,  i 
this  settlement  numbered  about  forty  per-  ' 
sons.  Other  settlements  were  far  off,  down 
in  Iowa  and  up  in  Minnesota.  The  snow 
was  very  deep.  The  Leaf  Shooters  had 
been  accustomed  to  hunt  around  there  and  i 
down  on  the  Little  Sioux.  This  spring  i 
they  found  the  game  scarce  and  the  hunt-  | 
ing  difficult ; and  so  they  undertook  to 
levy  black  mail  upon  the  white  settlers. 

A collision  came  on,  and  the  settlement  of 
Spirit  Lake  was  wiped  out.  Only  four 
women  were  taken  captive. 

At  our  mis.sion  stations  we  heard  the 
report  thereof  But  for  many  long  weeks 
nothing  could  he  done  for  the  rescue  of 
these  women.  We  learned  that  Inkpadoota 
and  his  clan  had  gone  westward,  and  had  1 
crossed  the  Big  Sioux,  where  one  of  the 
white  captive  women  was  drowned. 

Away  out  in  Dakota,  in  the  valley  of 
the  James  river,  two  sons  of  Bebekah 
negotiated  for  Mrs.  Marble.  They  took 
her  into  their  mother’s  tent,  who  eared  for 
her  kindly  ; and  so,  when  the  planting  time 
came,  they  brought  her  home  with  them 
to  Lacquiparle.  Kcliable  Indian  men 
were  immediately  sent  to  obtain  the  other 
two  women  , but  before  they  reached  Ink-  ^ 
padoota’s  camp,  Mrs.  Noble  had  been  shot,  j 
The  only  remaining  one,  Abby  Gardner,  l 


they  procured  from  her  captors,  partly  by 
purchase  and  partly  by  diplomacy,  and 
brought  her  to  the  Agency  at  Yellow 
Medicine. 

This  appeared  to  us  as  a little  silver 
lining  on  the  dark  cloud  shadow.  And 
only  the  other  day,  in  a council,  when 
other  men  had  been  showing  the  paper 
credentials  of  their  greatness,  Paul  Maza- 
kootemane  stood  up  and  said,  “This  right 
hand  is  my  paper.”  It  had  delivered  Miss 
Gardner  in  1857,  and  many  others  a few 
years  later.  All  honor  to  Paul  for  the 
heroism  of  those  years  ! 

Thus,  as  the  Prudential  Committee  in 
Boston  said : “ The  indirect  value  of 
missions  was  illustrated  in  a most  unex- 
pected manner  ; the  only  two  persons  who 
escaped  the  barbarity  of  the  Spirit  Lake 
murders,  having  been  rescued,  at  great 
peril,  by  men  who  had  learned  humanity 
from  our  missionaries.” 

But  the  cloud  shadows  hung  over  us  all 
through  that  summer.  The  whole  Reser- 
vation was  in  excitement.  At  onei  time  a 
son  of  Inkpadoota  came  to  the  Yellow 
Medicine.  Immediately  Agent  Flandreau 
was  informed  of  the  fact,  and,  by  a well 
laid  plan,  this  Spirit  Lake  murderer  was 
surrounded  and  shot ; such  men  as  John 
Otherday  and  Enos  Good  Hail  being  prom- 
inent in  the  affair. 

Then  a large  number  of  wild  Indians 
came  in  from  the  west  and  increased  the 
trouble.  The  governmentsent  up  troops  un- 
der Major  ( afterwards  Maj.  Gen.)  Sherman, 
to  back  the  demand  for  the  punishment  of 
Inkpadoota’s  clan.  But  it  was  not  easy  to 
make  the  other  Indians  of  the  Reservation 
feel  that  they  were  under  obligations  to 
thrash  the  rebels.  “ Why  don’t  our  Great 
Father  do  it  himself?”  they  said.  And 
indeed  that  was  just  what  was  needed. 
Both  loyalty  and  disloyalty  among  the 
Dakotas  then  needed  the  influence  of  a 
sharp  lesson  of  punishment.  But  it  came 
not.  By  and  by  the  Dakotas  consented 
to  go  and  hunt  Inkpadoota ; but  there 
was  no  great  meaning  in  their  going.  So 
the  time  for  giving  the  needed  lesson  was 
let  slip  by,  and  disloyalty  was  sufl'ered  to 
grow. 

Some  time  after  this,  there  was  a great 
gathering  of  the  Northern  Indians  at  the 
Yellow  Medicine.  An  evil  spirit  possessed 


6 


SKETCHES  OF  THE  DAKOTA  MISSION. 


the  young  men.  They  battered  in  the 
door  of  the  government  warehouse  and 
commenced  appropriating  the  provisions. 
They  were  stopped  by  turning  on  them 
a little  howitzer,  which  was  managed  by  a 
dozen  soldiers.  A conflict  was  imminent, 
but  was  avoided.  “ If  there  is  anything 
between  the  lids  of  the  bible,  bring  it  now 
to  bear  upon  them,”  the  Agent  had  said. 
For  that  time  the  shadow  passed  away. 
But  they  continued  to  come  and  go,  until 
in  August,  1862,  when  the  great  dark 
shadow,  like  an  eclipse,  came  and  covered 
us  all. 


SKETCH  V. 

THE  CAPTIVITY. 

Suddenly  came  the  outbreak  of  August, 
1862.  The  cloud  shadows  did  not  indi- 
cate to  us  the  coming  storm.  But  when 
it  came,  as  God  would  have  it,  the  mission 
families,  and  the  greater  part  of  the  white 
pi'uple  far  up  in  the  country,  effected  an 
escape.  At  the  Red  Wood,  or  Lower 
Sioux  Agency,  while  some  escaped  to 
Fort  Ridgley,  many  were  killed. 

Early  on  Monday,  the  18th  day  of 
August,  not  knowing  the  state  of  things 
at  the  Red  Wood  Agency,  Mrs.  Dr.  Wake- 
field, with  her  two  children,  started  from 
the  Yellow  Medicine  in  a buggy,  Mr. 
George  Gleason  driving.  When  within  a 
few  miles  of  the  Red  Wood,  they  were 
met  by  two  Indians,  who  shot  Mr.  Gleason, 
and  took  Mrs.  Wakefield  and  her  children 
captives.  They  were  probably  among  the 
first  of  the  captivity.  Then  from  the 
.settlements  across  the  Minnesota,  on 
Beaver  and  Sacred  Hat  streams,  and 
afterwards  from  near  New  Ulm  and 
from  Glencoe  and  Hutchinson,  they 
brought  in  captive  white  women  and  chil- 
dren. So  that  a month  afterwards  Little 
Crow  wrote,  “ I have  one  hundred  and 
fifty-five  prisoners.” 

Some  of  these  were  half-breeds,  who 
were  with  their  friends.  Some  were  mid- 
dle-aged white  women,  such  as  Mrs.  Earle 
and  Mrs.  White  and  others,  who  were  not 
subjected  to  ]>ersonal  abuse  by  their  cap- 
tors.  But  (juitc  a number  of  them  were 
young  women  who  suffered  more  than 
death.  Beautiful  girls  were  then  in  de- 
mand. One  of  the  white  women  who 


passed  through  those  six  weeks  of  captiv- 
ity, wrote  of  the  young  women  of  the 
mission  : “ The  braves  boasted  that  they 
would  have  those  beautiful  girls  for  their 
captives.”  But  in  this  they  were  disap- 
pointed. 

At  that  time  Mr.  Amos  W.  Huggins, a 
child  of  the  mission,  was  living,  as  gov- 
ernment teacher,  at  Lacquiparle,  almost 
directly  acro.><s  the  stream  from  where  the 
present  town  of  Lacquiparle  is  located. 
Before  any  news  of  the  outbreak  reached 
them,  three  Indians  visited  their  house  and 
shot  Mr.  Huggins  as  he  was  about  to 
enter  his  own  dwelling.  Their  object  was 
simply  plunder,  for  they  did  not  capture 
Mrs.  Huggins  and  her  two  children,  and 
Miss  Julia  La  Framboise,  but  said  to 
them,  “ Go,  go ; we  won’t  kill  you,  but 
don’t  take  anything  with  you.”  So  they 
went  out  to  find  a shelter  and  protection 
where  they  could.  While  stopping  at 
the  cabin  of  a Red  River  half-breed,  a 
brother  of  Miss  La  Framboise  came  for 
her,  and  Mrs.  Huggins  and  her  children 
sought  a shelter  with  the  family  of  Walk- 
ing Spirit,  the  chief  man  of  that  village. 
They  were  cared  for  as  kindly  as  Dakotas 
could  care  for  a white  woman.  In  one 
sense  hers  was  not  a captivity,  but  a kind 
keeping  from  harm.  Nevertheless,  it  was 
a seven  weeks  of  great  anxiety  and  men- 
tal suffering.  Walking  Spirit  would  gladly 
have  sent  her  to  the  white  people,  but  saw 
no  way  of  doing  it  safely.  And  finally, 
after  the  battle  of  Wood  Lake,  when  the 
Dakotas  were  fleeing  to  the  Red  River  of 
the  north,  Mrs.  Huggins  very  sadly  chose 
to  go  with  them.  But  faithful  Dakota 
young  men  were  sent  up,  who  brought  her 
and  her  children  back  from  Big  Stone 
Lake. 

Another  case  deserving  to  be  mentioned 
especially  is  that  of  INIrs.  J ohn  B.  Renville, 
the  wife  of  our  now  excellent  pastor  of  the 
Ascension  Church.  She  and  her  husband 
and  child  would  have  made  their  escape 
with  the  mission  party.  But  God  over- 
ruled and  kept  them  there,  as  Mr.  Ren- 
ville’s presence  was  a necessary  factor  in 
producing  the  counter-revolution,  which 
resulted  in  the  deliverance  of  the  captives 
and  in  breaking  up  the  rebellion. 

The  camp  that  was  formed,  when  the 
civilized  and  Christian  Dakotas  left  their 


THE  CAPTIVITY. 


houses  and  pitched  tents  close  together 
in  this  time  of  trouble,  Mrs.  Renville  calls 
‘‘  Friendly  Camp.”  On  the  third  day 
after  the  massacres  commenced,  Dr.  Wil- 
liam.sou  and  wife  and  sister  finally  left 
their  own  home  and  came  to  this  camp. 
Wliili!  there,  it  was  thought,  they  were  in 
especial  danger  from  men  who  were  seek- 
ing to  kill  them.  “Well,  if  they  kill 
me,  my  home  is  in  heaven,”  was  the  say- 
ing of  Aunt  Jane.  But  they  were  pro- 
tected and  sent  safely  on  their  way  hy 
Paul  and  Simon. 

Let  us  see  how  the  captives  fare.  For 
the  sake  of  safety  the  white  women  were 
obliged  to  dress  as  Indians.  Provisions, 
for  a while,  were  very  abundant ; so  that 
Little  Crow  could  say,  “ The  prisoners 
fare  as  our  children  do.”  After  some 
weeks,  however,  the  flocks  and  the  herds 
which  the  warriors  had  brought  in,  were 
eaten  up.  The  corn  and  the  potatoes  of 
their  own  planting  alone  remained.  Then 
the  captives  began  to  suSer  want ; and 
some,  when  permitted  to  leave  the  tents  of 
their  captors,  wandered  to  other  houses. 
One  of  these  was  a Mrs.  Newman.  Early 
in  the  month  of  September,  Little  Crow 
removed  his  camp  up  the  Minnesota  to 
ihe  neighborhood  of  the  Hazlewood  mis- 
sion station.  Soon  after  this,  the  mission 
buildings,  which  had  been  occupied  for  a 
while  by  some  of  the  Christian  natives, 
were  all  burned  by  order  of  the  war  coun- 
cil. About  this  time  Mrs.  Newman  found 
her  way  to  Simon’s  house,  and,  being  “ a 
meek  and  loving  disciple  of  her  Lord  and 
■Master,”  as  one  writes,  she  was  much 
rejoiced  to  hear  them  sing  and  pray.  This 
was  to  be  her  deliverance.  When  the 
camps  were  moved  f’arther  up  the  river, 
Simon  and  liis  son  took  Mrs.  Newman 
and  her  three  children,  in  a little  one- 
horse  wagon,  to  Fort  Ridgely. 

Mrs.  De  Camp  was  the  wife  of  one  of 
the  employes  at  the  Red  Wood  Agency. 
She  was  taken  into  the  family  of  a prin- 
cipal man  of  the  Lower  Sioux,  where 
they  meant  to  treat  her  kindly.  But  she 
and  her  three  children  were  unwell  and 
could  not  eat  what  Indians  cooked  and  ate. 
She  also  sufiFered  much  from  sympathy 
with  young  women,  who  besought  her  to 
help  them  when  they  were  abused  by 
drunken  young  men.  But  after  a while 


she  reached  the  teepee  of  Mrs.  Renville, 
and  was  taken  to  that  of  Lorenzo  Law- 
rence. Mr.  Renville,  with  Paul  and 
Lorenzo,  arranged  to  have  the  latter  take 
Mrs.  De  Camp  and  children  to  Fort 
Ridgely.  The  difficulty  was,  how  to  get 
them  away,  as  they  were  all  closely 
watched  by  the  rebel  bands.  But  after 
lying  hid  in  a swamp  all  day,  they  man- 
aged to  embark  at  night  in  a canoe  ; and 
thus  Lorenzo  brought  them  and  his  own 
family,  with  a French  half-breed  family, 
all  safely  down  to  the  white  soldiers’  camp. 

By  this  time  the  lines  were  drawn 
between  those  who  meant  to  continue  in 
rebellion,  and  such  as  desired  to  make 
peace  with  the  white  people.  Paul  and 
the  other  Christian  Dakotas  of  the  Upper 
Agency  were  the  nucleus  around  which 
gathered  Wabashaw  and  Taopi  and  others 
of  the  Lower  Agency,  who,  in  their  hearts, 
were  opposed  to  the  war.  When  the  new 
camp  of  friendly  Indians  tvas  pitched 
above  Red  Iron’s  village,  it  was  first 
called  “ Camp  Hope.”  After  the  battle 
of  Wood  Lake,  when  Little  Crow’s  party 
were  fleeing,  it  was  named  “ Camp  Look- 
out.” And  two  days  after,  on  the  26tb 
of  September,  when  Gen.  Sibley’s  troops 
reached  there,  it  was  called  “ Camp 
Release.”  For  many  days  fear  had  pos- 
sessed the  minds  of  these  captives.  It 
was  a glad  day  when  hope  revived,  and 
gladder  still  when  it  became  a reality. 

It  was  made  our  first  business  to 
receive  those  captive  women  and  children 
— nearly  one  hundred  in  number,  besides 
mixed  bloods — who  had  been  often 
threatened  with  death.  And  surely  never, 
in  the  memory  of  many  men  there  pres- 
ent, had  life  given  them  a more  joyous  day 
than  that. 

Up  to  that  time  the  white  women  had 
been  dressed  in  Dakota  women’s  clothing; 
now  whatever  articles  of  a white  woman’s 
dress  any  of  them  could  command  were 
put  to  use.  But  they  were  a bonnetless 
and  bronzed  company.  Sadness  and  glad- 
ness too  were  in  their  faces.  In  some 
you  could  read  the  feeling  of  degradation. 
By  many  those  sad,  weary  weeks  can 
never  be  forgotten. 

But  this  was  deliverance,  this  was  the 
returning  of  the  captivity.  A few  only 
were  taken  up  north  by  those  who  fled. 


8 


SKETCHES  OF  THE  DAKOTA  MISSION. 


and  some  of  them  were  rescued  by  the 
young  men  who  were  sent  up  after  Mrs. 
Huggins.  One  photographed  scene  will 
never  fade  out.  It  was  some  days  after 
this  when  a little  German  girl  was  brought 
into  camp.  Her  mother  had  been  a 
captive,  and  was  still  with  us.  I took  the 
girl  by  the  hand  and  led  her  to  her 
mother.  She  clasped  her  in  her  arms, 
and  then,  turning  to  me  with  an  inquiring 
look,  said,  “ Mr.  Riggs,  where  is  the 
other?” 


SKETCH  VI. 

THE  SEPARATION. 

When  the  earth  opened  her  mouth  and 
swallowed  up  Korah,  the  wives  and  little 
ones  went  down  also.  When  400  Sioux 
men  were  imprisoned  for  participation  in 
the  Minnesota  massacre,  1,500  women  and 
children  were  left  helpless,  to  be  tossed 
around  for  four  years  and  led  whither  they 
would  not,  subject  to  much  the  same 
reproach,  abuse  and  bodily  want  as  the 
prisonera. 

Those  four  years  separation  were  notable 
years  to  these  wild  women  and  their 
children. 

1.  The  suddenness  was  enough  to  shock 
even  the  nerveless  Indian.  In  the  middle 
of  August,  1862,  these  hundreds  of  women 
and  children  were  busy  harvesting  their 
corn,  little  dreaming  it  would  only  be  eaten 
by  cavalry  horses  or  left  for  squirrels. 
But  women  don’t  know  everything,  espe- 
cially Indian  women,  and  I might  as  well 
say  Indian  men.  Very  certain  it  is  that 
few  of  the  Sioux  were  aware  of  the  won- 
derful panorama  in  which  they  were  about 
to  exhibit  themselves  to  the  whole  world, 
and  to  make  the  Sioux  name  “ a hissing 
and  a by-word”  on  earth.  The  scenes 
were  piled  one  on  top  of  another,  like  cars 
leaping  the  track.  Little  Crow  and  Little 
Six,  with  a handful  of  mad  warriors,  gave 
the  first  wild  leap,  rightly  divining  they  ' 
would  draw  the  whole  train  after  them, 
but  little  thinking  where  they  would  land. 
But  the  end  tarried  not.  A few  daj's’ 
whirl  of  glory — the  young  men  flying 
madly  around  on  stolen  steeds,  the  women 
and  children  decked  gaily  in  the  apparel  of 
the  murdered  ; a few  days’  flight  and  con- 
flict of  opinions — the  division  of  the  camp. 


Little  Crow  and  half  his  followers  running 
for  life  to  the  British  Possession . the  other 
half  surrendering  to  the  soldiers ; and  now 
all  wake  up,  to  find  the  men  led  away  in 
chains,  and  the  women  and  children 
marched  away  in  a different  direction. 
Long  weary  days  of  marching  bring  the 
families  to  Fort  Snelling.  where  they  are 
cooped  for  the  winter  in  a high  cattle  pen, 
with  a soldier  at  the  gate.  Their  linib.< 
ache  in  vain  for  a free  ramble  over  the  hills. 
Their  stomachs,  filled  only  with  the  vilest 
scrapings  of  Minneapolis  mills  and  sour 
pork,  murmur  for  the  corn,  potatoes  and 
the  wild  pickings  left  behind.  Their  very 
bodies  shiver  over  a few  coals  instead  of 
the  great  blazing  fire,  and  to  the  credit  of 
their  hearts  it  may  be  said,  they  feel  more 
keenly  than  all  the  vacant  place  in  every 
teepee. 

2.  The  suspense  was  terrible.  The  ig- 
norant women  had  not  seen  much  of  the 
world,  and  didn’t  know  anything  about  law. 
They  however  knew  that  their  husbands 
and  sons  had  been  murdering  the  whites, 
and  were  now  in  prison  therefor,  and  they 
themselves  dependant  for  life  on  the  mercy 
of  the  whites.  The  ever-present  query 
was,  what  will  become  of  us  and  especially 
of  the  men  ? With  inquisitive  eyes  they 
were  always  watching  the  soldiers  and 
other  whites  who  visited  them,  for  an 
answer,  but  the  curses  and  threats  they 
received  were  little  understood,  except  that 
they  meant  no  good.  With  what  implor- 
ing looks  have  we  been  besought  to  tell 
them  their  fate.  Strange  reports  were 
constantly  being  whispered  around  the 
camp.  Now  the  men  were  all  to  be  exe- 
cuted, of  whom  the  thirty-eight  hung  at 
Mankato  was  the  first  instalment,  and  the 
women  and  children  scattered  and  made 
slaves ; now  they  were  all  to  be  taken  to  a 
rocky,  barren  island,  somewhere,  and  left 
with  nothing  but  fish  for  a support ; and 
again  they  were  to  be  taken  away  down 
south,  where  it  was  so  hot  they  would  all 
die  of  fever  and  ague.  So  winter  wore 
away,  and  April  finds  them  on  a steamboat, 
floating  awaj',  they  know  not  where.  As 
they  look  on  their  native  hills  for  the  last 
time,  a dark  cloud  is  crushing  their  hearts. 
Down  they  go  to  St.  Louis,  thence  up  the 
Missouri  to  Crow  Creek,  where  they  ai’e 
landed  and  told  to  make  their  homes. 


THE  SEPARATION. 


9 


But  this  brings  little  relief,  for  what  of  the 
men,  and  can  the  women  and  children 
ever  live  in  this  parched  land,  where 
neither  rain  nor  dew  were  seen  for  many 
weeks  ? 

3.  The  mortality  was  fearful.  The 
shock,  the  anxiety,  the  confinement,  the 
pitiable  diet,  were  naturally  followed  by 
sickness.  Many  died  at  Ft.  Snelling. 
The  steamboat  trip  of  over  one  month, 
under  some  circumstances,  might  have  been 
& benefit  to  their  health,  but  when  1,300 
Indians  were  crowded  like  slaves  on  the 
boiler  and  hurricane  decks  of  a single  boat, 
and  fed  on  musty  hard  tack  and  briny  pork, 
which  they  had  not  half  a chance  to  cook, 
diseases  were  bred  which  made  fearful  | 
havoc  during  the  hot  months,  and  the  ’ 
1 ,300  souls  that  were  landed  at  Crow  Creek 
June  1st,  1863,  decreased  to  one  thousand. 
For  a time  a teepee  where  no  one  was  sick 
could  scarcely  be  found,  and  it  was  a rare  | 
day  when  there  was  no  funeral.  So  were  | 
the  hills  soon  covered  with  graves.  The  | 
very  memory  of  Crow  Creek  became  horri- 
ble to  the  Santees,  who  still  hush  their 
voices  at  the  mention  of  the  name. 

4.  Accompanying  and  following  these 
terrible  physical  calamities  were  the  more 
memorable  visitations  of  heavenly  grace. 

It  was  an  unluoked  for  visitation.  The 
missionaries  wrote  to  the  Board  that  their 
work  for  the  time  was  su.spended.  Some 
of  them  were  almost  ready  to  look  around 
for  other  work.  Indeed  Mr.  John  P. 
Williamson  made  some  effort  to  secure  a 
place  as  stated-supply  in  the  neighborhood 
of  St.  Paul  or  Minneapolis,  but  was  unsuc- 
cessful, and  felt  such  drawings  towards  the 
Indian  camp  that  he  took  the  nearest 
available  quarters  and  spent  the  winter 
ministering  temporally  and  spiritually  unto 
this  afflicted  people. 

By  gradual  stops,  but  with  overwhelming 
power,  came  the  heavenly  visitation.  At 
first  Mr.  Williamson  used  to  meet  the 
former  members  in  one  of  their  own  teepees. 
Presently  there  was  an  evident  softening  of 
hearts.  Now  news  came  of  the  awakening 
among  the  prisoners  at  Mankato.  The 
teepee  would  not  contain  half  the  listeners, 
so  for  some  time,  in  the  middle  of  winter, 
the  meetings  were  held  in  the  campus, 
then  in  a great  dark  garret  over  a ware- 
house, without  other  fire  than  spiritual. 


In  that  low  garret,  when  hundreds  were 
crouched  down  among  the  rafters,  only  the 
glistening  eyes  of  some  of  them  visible  in 
the  dark,  we  remember  how  the  silence  was 
sometimes  such  that  the  fall  of  a pin  might 
be  heard.  Many  were  convicted  ; confes- 
sions and  professions  were  made ; idols, 
treasured  for  many  generations  with  the 
highest  reverence,  were  thrown  away  by  the 
score.  They  had  faith  no  longer  in  their 
idols.  They  laid  hold  on  Christ  as  their 
only  hope.  On  this  ground  they  were 
baptized,  over  a hundred  adults  with  their 
children  at  Ft.  Snelling,  and  continued 
additions  at  Crow  Creek. 

This  heavenly  visitation  came  not  with- 
out the  use  of  means.  The  missionary 
was  doubtless  one  means,  for  “how  shall 
they  believe  in  him  of  whom  they  have  not 
heard?”  But  under  other  circumstances 
the  missionary’s  words  would  have  been  as 
empty  wind.  Calamity  showed  the  Indians 
the  vanity  of  their  worship  and  prepared 
them  for  another.  Fear  prevented  all  op- 
position. A certain  hope  that  it  might 
bring  temporal  relief  opened  their  ears  to 
the  gospel. 

When  Mr.  S.  R.  Riggs  once  brought 
several  hundred  letters  from  the  pris- 
oners, most  of  which  were  on  religious 
topics,  and  he  himself  told  them  of  the 
wonderful  work  there  in  progress,  it  pro- 
duced a powerful  effect.  When  fifty  pris- 
oners were  released  and  joined  their  friends 
just  before  they  left  Ft.  Snelling,  it  added 
fuel  to  the  flame;  and  so  it  did  again  when 
twenty-five  were  pardoned  and  met  their 
families  at  Crow  Creek  ; and  the  interest 
culminated  when  all  the  living  were  released 
and  met  their  friends  on  their  removal  to 
Niobrara. 

Meetings,  always  an  important  means 
of  grace,  were  greatly  multiplied.  Daily 
meetings  were  commenced  at  Ft.  Snel- 
ling; the  steamboat  was  made  a bethel 
for  daily  praise,  and  at  Crow  Creek  daily 
prayer  meetings  were  held  each  summer 
under  booths,  which  plan  was  continued 
the  first  summer  at  Niobrara.  Women’s 
prayer  meetings  were  commenced  at  Crow 
Creek,  deaconesses  being  appointed  to  have 
charge  of  them.  The  children  also  had 
meetings,  conducted  by  themselves.  All 
these  means  were  blessed  of  the  Holy 
Spirit  to  the  breaking  of  the  herculean 


10 


SKETCHES  OF  THE  DAKOTA  MISSION. 


chains  of  paganism.  Some  relics  of  su- 
perstition may  remain,  but  after  the  four 
years’  separation  the  Santee  tribe  may  be 
counted  a Christian  people. 


SKETCH  VII. 

THE  GOSPEL  IN  PRISON. 

“ When  He  slew  them,  then  they  sought 
unto  him.”  This  experience  of  Ephraim 
of  old  was  renewed  by  the  four  hundred 
Dakotas  in  prison  at  Mankato  in  the  win- 
ter of  1862-3.  Little  Crow  and  the  other 
leaders  of  the  rebellion  had  assured  them 
that  their  many  Gods  would  be  more  than 
a match  for  the  Great  God — the  God  of 
the  white  people.  And  so  it  appeared  to 
be  for  a while.  Victory  every  where 
crowned  the  tomahawk  and  scalping- 
knife. 

But  the  battle  of  Wood  Lake  convinced 
them  that,  in  this,  they  had  been  deceived ; 
and  that  the  Great  God  was  more  powerful 
than  all  their  Gods.  And  so  when  they 
came  into  the  hands  of  the  white  soldiers, 
and  were  condemned  and  placed  in  irons, 
they  all  expected  to  be  put  to  death.  Some 
said  that,  many  years  before,  they  had 
heard  God’s  word  and  knew  it  was  true, 
but  they  had  rejected  it,  and  therefore  this 
trouble  had  come  upon  them.  So  their 
minds  were  prepared  to  listen  to  the 
gospel. 

The  Military  Commission  had  done 
its  work,  condemning  to  death  more  than 
three  hundred  men,  by  far  the  greater  part 
of  them  on  such  grounds  and  for  such 
reasons  as  the  excited  state  of  feeling, 
produced  by  the  recent  massacres,  was  alone 
able  to  justify.  A calmer  consideration  of 
the  cases  declared  that  the  most  of  them  had 
done  nothing  worthy  of  death  or  of 
bonds. 

It  was  in  the  month  of  November,  1862, 
when  our  camp  was  made  in  the  neighbor- 
hood of  Mankato.  Soon  afterwards,  in  the 
village,  was  erected  a low  log  building, 
which  was  made  their  prison  for  the  winter. 
And  from  that  place,  in  the  closing  days  of 
the  year,  thirty-eight  Dakota  men  went  out 
to  the  gallows. 

But  it  was  while  they  were  still  in  the 
neighborhood  of  the  town  that  Dr.  Wil- 
liamson and  his  sister,  first  visited  them. 
He  says,  “ I remember  of  feeling  a great 


desire  of  seeing  and  preaching  to  them, 
mingled,  as  I approached  them,  with  a kind 
of  terror,  not  only  from  the  responsibility 
of  speaking  to  many  whom  I had  long 
known,  and  whose  time  of  probation  was 
now,  as  it  seemed,  so  nearly  closed ; but 
from  an  apprehension  that  they  would  say 
to  me,  ‘ go  home,  when  we  were  free  you 
know  we  would  not  hear  you  preach,  but 
when  you  were  in  our  power  we  did  you 
no  harm,  we  only  went  from  you ; why 
do  you  come  here  to  torment  us  when  we 
are  in  chains  and  cannot  go  away  ! ’ And 
so  it  was  a great  relief  to  find  them 
listening  patiently  to  all  I said.” 

The  prisoners  asked  for  books.  Only 
two  copies  of  the  New  Testament  and  two 
or  three  copies  of  the  Dakota  Hymn  Book 
were  found  in  prison.  Some  of  each  were 
I obtained  elsewhere,  and  afterwards  fur- 
i nished  them,  but  not  nearly  as  many  as  they 
needed.  Some  slates  and  pencils  and 
writing  paper  were  provided  for  them.  And 
still  later  in  the  winter  some  other  Dakota 
books  were  given  them.  From  this  time 
on  the  prison  became  a school,  and  con- 
tinued to  be  such  all  through  their  imprison- 
ment. They  were  all  exceedingly  anxious 
to  learn.  And  the  more  their  minds  were 
turned  towards  God  and  his  word,  the  more 
interested  they  became  in  learning  to  read 
and  write.  In  their  minds  books  and  the 
religion  we  preached  went  together. 

Soon  after  this  first  visit  of  Dr.  William- 
son, they  began  to  sing  and  pray  publicly, 
every  morning  and  evening ; which  they 
continued  to  do  all  the  while  they  were  in 
prison.  This  they  commenced  of  their 
own  accord.  At  first  the  prayers  were 
made  only  by  those  who  had  been  church 
members,  and  who  were  accustomed  to 
pray ; but  others  soon  came  forward  and 
did  the  same. 

Before  the  executions,  Robert  Hopkins, 
who  was,  at  that  time,  the  leader  in  all 
that  pertained  to  worship,  handed  to  Dr. 
Williamson  the  names  of  thirty  men  who 
had  then  led  in  public  prayer.  And  not 
very  long  after,  sixty  more  names  were 
added  to  the  list  of  praying  ones.  This 
was  regarded  by  themselves  very  much  in 
the  light  of  making  a profession  of  religion. 
Of  those  who  were  executed  four  or  five 
were  baptised  by  Dr.  Williamson,  and 
about  twenty-five  by  Father  Ravaux. 


BORN  INTO  THE  MISSIONARY  KINGDOM. 


11 


The  writer  of  this  sketch  was  present 
at  the  time  of  the  executions,  and  on  the 
following  Sabbath,  Gen.  Miller,  who  was 
in  command,  gave  orders  that  the  prisoners 
have  leave  to  go  out  into  the  prison  yard, 
to  attend  divine  service.  About  a foot  of 
new  snow  had  fallen  the  night  before,  but, 
with  only  a few  exceptions,  those  men, 
chained  two  and  two,  gathered  around  me 
to  sing  and  pray  and  to  hear  words  concern- 
ing the  life  to  come.  The  work  of  God’s 
Spirit  had  now  commenced  among  them, 
and  it  was  continued  all  winter,  “ deep  and 
powerful,  but  very  quiet,’’  as  one  wrote. 
The  result  was,  that,  of  the  more  than 
three  hundred  and  fifty,  in  prison  after  the 
executions,  only  a few  in  the  spring  were 
unbaptized.  More  than  two-thirds  of  them 
were  baptized  at  one  time.  Rev.  G.  H.  Pond 
goine  up  and  spending  eight  days  with 
Dr.  Williamson. 

Only  a few  weeks  before  they  were 
removed  from  Mankato  to  Davenport, 
Iowa,  it  became  my  duty  to  administer  to 
them,  f jr  the  first  time,  the  Lord’s  Supper. 
It  was  in  that  dark  building,  with  white 
soldiers  stationed  as  guards  at  the  door  and 
at  several  points  in  the  prison,  that  I gave 
to  those  chained  men  the  bread  and  the 
wine  that  sitmified  the  Lord’s  death. 

Was  it  strange  that  one  old  man,  in 
partakintr  of  that  communion,  should  pray 
aloud.  •*  O Lord  take  off  this  chain  ! ” 

In  the  spring  of  1863,  they  were  taken 
to  Davenport,  where,  generally,  our  inter- 
course was  more  free  and  satisfactory  than 
it  could  be  at  Mankato.  While  there  they 
continued  to  add  to  their  knowledge  of 
bible  truth,  and,  in  the  great  majority  of 
ca.-ies.  to  develop  into  a higher  Christian 
manhood.  It  was  not  at  all  strange  that 
some  turned  the  srrace  of  God  into 
lasciviousness,  and  turned  back  to  their  old 
heathen  emstoms.  The  wonder  was  that 
such  a great  majority  of  them,  not  only 
held  out  true  to  their  new  profession,  dur- 
ing the  years  of  their  imprisonment,  but, 
after  their  release,  came  up  to  be  teachers 
and  evangelists  among  their  own  people. 
So  that,  after  making  all  needed  deductions, 
we  can  now  say,  “ It  was  a most  glorious 
work  of  God’s  Spirit,  for  which  we  shall 
always  praise  him.”  And  we  will  say, 

" Not  tnto  rs,  not  unto  us,  but  to 
Thy  Name.  O Lord,  be  the  Glory.” 


SKETCH  Till. 

BORN  INTO  THE  MISSIONARY  KINGDOM. 

By  the  Son  oj  a Missionary. 

As  we  wish  to  introduce  our  Christian 
friends  into  full  sympathy  with  our  mis- 
sionary life  and  work,  it  comes  to  me  to 
open  one  aspect  peculiar  to  those  born  on 
missionary  ground,  and  who  have  grown 
up  in,  and  perhaps  into,  the  work.  What 
I have  to  say  is  the  experience  common  to 
all  such,  but  I can  tell  it  better  if  I make 
it  somewhat  autobiographical. 

^ly  first  serious  impression  of  life  was 
that  I was  living  under  a great  weight  of 
something;  and  as  I began  to  discern 
more  clearly  I found  this  weight  to  be  the 
all-surrounding,  overwhelming  presence  of 
heathenism,  and  all  the  instincts  of  my 
birth,  and  all  the  culture  of  a Christian 
home,  set  me  at  antagonism  to  it  at  every 
point.  The  filthy  savages,  indecently  clad, 
lazily  lounging  about  the  stove  of  our  sit- 
ting-room, or  flattening  their  dirty  noses 
on  the  window  pane,  caused  such  a disgust 
for  everything  Indian  that  it  took  the 
better  thought  of  many  years  to  overcome 
the  repugnance  thus  aroused.  Without 
doubt  our  mothers  felt  it  all  as  keenly  as 
we,  their  children,  but  they  had  a sustain- 
ing ambition  for  souls  which  we  had  not 
yet  gained. 

This  feeling  of  disgust  was  often  accom- 
panied with  and  heightened  by  fear.  The 
very  air  seemed  to  breathe  dangers.  At 
times  violence  stalked  abroad  unchallenged, 
and  dark  lowering  faces  skulked  around. 
Even  in  times  when  we  felt  no  personal 
danger  this  incubus  of  savage  life  all 
around  weighed  on  our  hearts.  Thus  it 
was,  day  and  night.  Even  those  hours  of 
twilight,  which  brood  with  sweet  influ- 
ences over  so  many  lives,  bore  to  us  on 
the  evening  air  only  the  weird  cadences  of 
the  heathen  dance,  or  the  chill  thrill  of 
the  war-whoop. 

Yet  our  childhood  was  not  destitute  of 
joy.  Babes  prattle  beside  the  dead.  So, 
too,  the  children  of  the  mission  had  their 
plays,  like  other  children.  But  it  was 
lonesome  indeed  when  the  missionary  band 
was  divided,  to  occupy  other  stations,  and 
the  playmates  were  separated.  Once  it 
was  my  privilege  to  go  one  hundred  and 
twenty  miles — to  the  nearest  station — to 


12 


SKETCHES  OF  THE  DAKOTA  MISSION. 


have  a play-spell  of  a week,  and  a happy 
week  it  was.  But,  oh  ! those  miles  were 
long  and  sad  ones  which  carried  me  back 
to  my  own  home  again,  with  the  melan- 
choly gait  of  oxen. 

Notwithstanding  our  play -spells,  ours 
was  a serious  life.  The  serious  earnestness 
of  our  parents  in  the  pursuit  of  their  work 
could  not  fail  to  fall,  in  some  degree,  on 
the  children.  The  main  purpose  of  chris- 
tianizing that  people  was  felt  in  every- 
thing. It  was  like  garrison  life  in  time  of 
war.  But  this  seriousness  was  not  asceti- 
cal  or  morose.  Far  from  it.  Those 
Christian  missonary  homes  were  full  of 
gladness.  With  all  the  disadvantages  of 
such  a childhood,  was  the  rich  privilege  of 
understanding  the  meaning  of  cheerful 
earnestness  in  Christian  life.  Speaking 
of  peculiar  privileges,  I must  say  that  I 
do  not  believe  any  other  homes  can  be  as 
precious  as  ours.  It  is  true  everyone 
thinks  his  is  the  best  mother  in  the  world, 
and  she  is  to  him ; but  I mean  more  than 
this ; I mean  that  our  missionary  homes 
are  in  reality  better  than  others.  And 
there  is  reason  for  it.  By  reason  of  the 
surrounding  heathenism  the  light  and 
power  of  Christianity  is  more  centered 
and  confined  in  the  home.  And  then 
again  its  power  is  developed  by  its  antago- 
nism to  the  darkness  and  wickedness 
around  it.  For  either  its  light  must  ever 
shine  clearer  or  grow  more  dim  until  it 
expires. 

Next  to  our  own  home,  we  learned  to 
love  the  home-land  in  “ the  States,” 
whence  our  parents  came.  A longing 
desire  to  visit  it  possessed  us.  W e thought 
that  there  we  should  find  a heaven  on 
earth.  This  may  seem  a strange  idea,  but 
as  you  think  of  us  engulphed  in  heathen- 
ism and  savage  life,  it  will  not  seem  so 
strange.  It  was  like  living  at  the  bottom 
of  a well,  with  only  one  spot  of  brightness 
overhead.  Of  course  it  would  be  natural 
to  think  that  upper  world  all  brightness 
and  beauty.  Thus  all  our  glimpses  of 
another  life  than  that  of  heathenism  came 
from  “ the  States.”  There  all  our  ideas 
of  christianized  society  were  located.  The 
correspondence  of  our  parents  with  friends 
left  behind,  the  pages  of  the  magazines 
and  papers  of  the  monthly  mail,  and  the  i 
yearly  boxes  of  supplies,  were  the  tangible  | 


tokens  which  in  our  innocent  minds  awak- 
ened visions  of  the  wonderful  world  of 
civilization  and  culture  in  “ the  East.” 

These  supplies  were  in  reality,  perhaps, 
very  small  affairs,  but  we  thought  them  of 
fabulous  value.  Indeed  they  were  every- 
thing to  us.  With  the  opening  of  the 
new  year  the  lists  of  purchases  began  to 
be  arranged.  Each  item  was  carefully 
considered,  and  the  wants  of  each  of  the 
family  remembered.  This  was  no  small 
task  when  you  had  to  look  a year  and  a 
half  ahead.  What  debates  as  to  whether 
B could  get  on  with  one  pair  of  shoes,  or 
must  have  two  ; or  whether  C would  need 
some  more  gingham  aprons,  or  could  make 
the  old  ones  last  through.  And  then  it 
was  so  hard  to  remember  mosquito  bars 
and  straw  hats  in  January;  but  if  they 
were  forgotten  once,  the  next  January 
found  them  first  on  the  list.  It  was  fun 
to  make  up  the  lists,  but  not  so  exhilerating 
when,  on  summing  up  the  probable  cost, 
it  was  found  to  be  too  much,  and  then  the 
cruel  pen  ran  through  many  of  our  new- 
born hopes.  Then  the  letter  went  on  its 
way  to  Boston,  or  maybe  to  Cincinnati,  and 
we  waited  itssubstantial  answer.  Sometimes 
our  boxes  went  around  by  lazy  sloops  from 
Boston  to  New  Orleans ; thence  the  labor- 
ing steamboat  bore  them  almost  the  whole 
length  of  the  Father  of  Waters  ; then  the 
flatboatmen  sweated  and  swore  as  they 
poled  them  up  the  Minnesota  to  where 
our  teams  met  them  to  carry  them  for 
another  week  over  the  prairies.  Now  it 
was  far  on  into  rosy  June.  After  such 
waiting,  no  wonder  that  everything  seemed 
precious — the  very  hoops  of  the  boxes  and 
the  redolent  pine  that  made  them  ; even 
the  wrappers  and  strings  of  the  packages 
were  carefully  laid  away.  And,  thanks  to 
the  kind  friends  who  have  cared  for  this 
work  at  our  several  purchasing  depots,  our 
wants  were  generally  capitally  met ; and 
yet  sometimes  the  packer  would  arrange  it 
so  that  the  linseed  oil  would  give  a new 
taste  to  the  dried  apples,  anything  but 
appetizing,  or  turn  the  plain  white  of  some 
long-desired  book  into  a highly  “ tinted  ” 
edition. 

When  the  number  of  our  years  got  well 
past  the  single  figures,  then  we  went  to 
“ the  States  ” to  carry  on  the  education 
begun  at  home.  Then  came  the  saddest 


DAKOTA  OHURCHES. 


13 


disapppointment  of  all  our  lives.  We 
found  we  were  yet  a good  ways  from 
heaven.  For  me,  the  last  remnant  of  this 
dream  was  effectually  dispelled  when  I 
came  to  teach  a sabbath  school  in  a back- 
country  neighborhood,  where  the  people 
were  the  driftwood  of  Kentucky  and 
Egyptian  Illinois.  Thenceforth  the  land 
of  the  Dakotas  seemed  more  the  land  of 
promise  to  me.  From  that  time  the  claims 
of  the  work  in  which  my  parents  were 
engaged  grew  upon  my  mind. 

Of  late  years  the  children  of  mission- 
aries have  everywhere  furnished  a large 
portion  of  the  new  reinforcements.  This 
is  both  natural  and  strange.  It  is  natural 
that  they  should  desire  to  stay  the  hands 
of  their  parents,  and  go  to  reap  what  they 
have  sown.  On  the  other  hand,  they  go 
out  in  face  of  all  the  hardships  of  the 
work,  made  vividly  real  to  them  by  the 
experience  of  their  childhood.  They  are 
attracted  by  no  romantic  sentiment.  The 
romance  is  for  them  all  worn  off  long  ago. 
For  instance,  those  of  us  on  this  field  know 
the  noble  red  man  of  the  poet  to  be  a 
myth.  We  know  the  real  savage,  and 
know  him  almost  too  well.  Thus  those 
who  follow  in  the  work  of  their  missionary 
fathers  do  not  do  it  without  a struggle — 
often  fearful.  On  the  one  hand  stands 
the  work,  calling  them  to  lonesome  sepa- 
ration, and  on  the  other  the  pleasant  com- 
ionship  of  civilized  society.  But  if  the 
word  of  the  Lord  has  come  to  them  to  go 
to  Nineveh,  happy  are  they  if  they  (Jo  not 
go  thither  by  way  of  Joppa. 

I have  .spoken  of  the  drawbacks  to 
entering  the  work,  but  the  inducements 
must  also  be  remembered.  They  are 
greater  than  the  drawbacks.  We  know 
them  also  better  than  strangers  can.  If 
we  have  known  more  of  the  discourage- 
ments of  the  work,  we  also  know  more  of 
its  hopefulness.  We  know  the  real  savage, 
but  we  now  know  and  fully  believe  in  his 
real  humanity  and  salvability  by  the  power 
of  the  cross.  Now,  too,  when  the  work  is 
entered,  the  very  diflSculties  which  barred 
the  way  grow  le.ss  or  disappear.  We  find 
the  dreaded  isolation  to  be  more  in  appear- 
ance than  reality.  We  here  are  in  con- 
nection with  the  best  thought  and  sympa- 
thy of  the  civilized  world,  whether  it  be  in 
scholarship,  statesmanship  or  ehristian 


' society.  And  not  unfrequently  do  we 
have  the  visits  of  friends  and  the  honored 
representatives  of  the  churches.  One  may 
be  much  more  alone  in  Chicago  or  New 
York. 

The  difficulties  of  the  work  in  earlier 
years  are  also  changing.  We  have  a dif- 
ferent standing  before  the  people  among 
whom  we  labor.  We  also  have  matured 
and  tested  our  methods  of  operation,  and 
can  be  always  confident  of  success.  We 
have  also  an  ever  increasing  force  in  the 
native  agency,  which  adds  strength  and 
hopefulness  to  the  campaign.  The  people 
we  come  to  conquer  are  themselves  furnish- 
ing recruits  for  this  war,  so  that  we,  the  sons 
of  the  mission,  stand  among  them  as  cap- 
tains of  the  host  and  our  fathers  are  as 
generals. 

Sketch  ix. 

DAKOTA  CHURCHES. 

The  first  Christian  church  organized  in 
Dakota  land,  especially  for  the  natives,  was 
at  Lacquiparle,  in  1836,  which  in  the  next 
year  numbered  seven  persons.  During 
the  quarter  of  a century  that  followed, 
churches  were  organized  at  a number  of 
places — Kaposia,  Oak  Grove,  Shakopee, 
Traverse  des  Sioux,  Yellow  Medicine, 
Hazlewood  and  Red  Wood,  or  Lower 
Sioux  Agency.  The  Lacquiparle  church 
counted  at  one  time  about  fifty  members. 
But  after  twenty-six  years,  such  changes 
had  taken  place  in  the  location  of  the 
Indians  that  only  the  three  last  named 
Dakota  churches  remained,  having  an 
aggregate  living  membership  of  about 
seventy-five. 

The  outbreak  of  1862  destroyed  all 
our  organizations  and  scattered  our  church 
members.  Some  went  off  to  the  British 
Possessions  in  Manitoba.  A portion  of 
these  have  since  returned,  but  a part  re- 
mained, and  we  have  heard  that  they 
became  the  nucleus  of  a missionary  church 
there.  A very  small  number  of  our 
church  members  were  imprisoned.  But 
about  three-fourths  of  them  were  in  the 
camp  at  Fort  Snelling  in  the  winter  of 
1862-3.  And  in  the  spring  of  1863, 
when  this  camp  was  broken  up,  the  great 
majority  of  those  who  were  professors  of 
religion  before  the  outbreak  were  trans- 
ferred to  what  was,  for  several  years. 


14 


SKETCHES  OP  THE  DAKOTA  MISSION. 


known  as  the  Scouts’  camp.  After  this 
the  Dakota  churches  were,  1st,  the  one 
organized  in  prison ; 2d,  the  one  in  camp, 
first  at  Fort  Snelling  and  afterwards  at 
Fort  Thompson ; and  3d,  that  of  the 
Scouts’  camp. 

In  the  spring  of  1866,  the  prisoners 
were  released  from  Davenport  and  met 
their  families  from  Fort  Thompson  at  the 
mouth  of  the  Niobrara,  in  Nebraska, 
when  the  two  churches  first  named  were 
consolidated,  according  to  their  wishes,  and 
because  of  their  many  wanderings  and 
strange  history,  it  was  called  the  Pilgrim 
church.  This  is  the  church  now  at  the 
Santee  Agency.  At  the  time  of  consoli- 
dation it  numbered  more  than  four  hun- 
dred members.  But  as  the  years  passed 
by  some  were  drawn  away  to  the  Episco- 
pal church ; some  went  to  their  fi-iends 
near  Fort  Wadsworth,  and  a still  larger 
number  went  off  with  the  colony  at 
Flandreau,  on  the  Big  Sioux,  leaving  the 
Pilgrim  church  at  this  writing  only 
about  two  hundred  and  twenty-five 
members. 

The  Dakota  colony  on  the  Big  Sioux 
consists  of  about  sixty  families,  many  of 
whom  have  regularly  taken  homesteads 
and  become  citizens.  Our  mission  church 
there  counts  something  more  than  one 
hundred  members,  and  is  under  the  care 
of  a native  pastor,  which  is  also  the  case 
with  the  Pilgrim  church. 

The  Scouts’  camp  church,  which  settled 
down  on  the  Lake  Traverse  Reservation, 
near  Fort  Wadsworth,  has  been  divided 
up  into  the  Ascension  church,  the  Good 
Will  church,  the  Long  Hollow  church,  the 
Kettle  Lakes  church,  at  Fort  Wadsworth, 
the  Buffalo  Lake  church,  and  the  White 
Banks  church,  with  an  aggregate  member- 
ship of  about  three  hundred  and  fifty. 
These  churches  are  ministered  to  by  native 
pastors  or  supplies.  The  mission  church 
at  the  Y ankton  Agency,  containing  about 
seventy  members,  completes  the  present 
list  of  Dakota  churches.  In  all  there  are 
nine  churches,  with  an  aggregate  member- 
ship of  about  seven  hundred  and  seventy- 
five. 

OkodaJcecheya,  the  Dakota  name  for 
church,  expresses  the  idea  of  a company 
of  SPECIAL  ERiEND.s.  The  pastor  is  a 
Wtchasta  Wakaa.  a CONSECRATED  or 


MYSTERIOUS  MAN.  The  term  Hoonka- 
yape  is  used  for  elders — the  elder  ones 
among  brethren.  Awam.yake,  or  seeing 
over,  designates  the  ofiice  and  work  of 
deacons.  Our  pastors  are  members  of 
Presbytery  and  our  churches  are  Presby- 
terian. But  the  peculiar  circumstances  of 
our  people  have  required  some  modifica- 
tions. The  large  numbers  added  after  the 
outbreak,  both  in  the  prison  and  the  camp, 
and  their  entire  want  of  Christian  training, 
required  that  they  should  be  placed  under 
a special  watch  and  instruction.  This  we 
found  could  be  best  accomplished  by  mak- 
ing our  Hoonkayape  class  leaders,  much 
after  the  Methodist  pattern.  For  some 
purposes  the  plan  ha.s  worked  well,  but 
there  has  been  a strong  tendency  to  run  it 
into  a kind  of  open  confessional.  The 
feeling  that  only  those  who  had  attended 
the  class  meeting  and  told  their  experience 
could  come  to  the  communion  table  became 
more  and  more  pronounced.  We  found  it 
necessary  to  oppose  this  tendency,  because 
it  encouraged  a reliance  upon  the  class 
meeting  not  justified  by  the  word  of  God. 

It  ought  not  to  be  expected  that  Indians, 
coming  into  the  profession  of  Christianity 
under  such  circumstances,  with  so  little 
previous  training,  and  with  so  many  and 
such  serious  drawbacks  in  their  personal 
habits  and  in  their  social  life,  would  com- 
pare very  favorably  with  the  Christians  of 
our  own  land.  Temptations  to  evil  are 
strong  and  the  fortifications  around  their 
new  struggling  life  are  weak.  Accordingly 
these  churches,  in  their  history  have  pre- 
sented us  with  many  painful  examples  of 
defection.  It  has  been  with  some  a life  of 
sinning  and  repentance — sinning  and  re- 
pentance. But  God,  who  provides  for  the 
wants  of  the  weakest,  and  makes  His 
grace  sufficient  for  all  who  truly  trust  in 
the  dear  Christ,  has  given  us  very  many 
whose  life  has  been  a progress  and  a vic- 
tory. Thanks  be  to  Him  for  the  gift  of 
His  Holy  Spirit,  to  perfect  as  well  as  to 
convert. 

During  these  late  years  we  have  had  to 
face  the  difficult  problem  of  how  to  raise 
these  native  churches  up  to  supporting 
their  own  gospel.  They  are  very  poor, 
certainly.  But  (hat  would  seem  to  make 
it  the  more  needful  that  they  at  onco 
I place  themselves  in  the  line  of  giving, 


.NATIVK  PASTORS. 


15 


which  is  the  line  of  blessing.  When  first 
we  ordained  pastors  over  the  Pilgrim 
church,  we  proposed  that  they  contribute 
towards  their  support  quarterly,  at  the 
rate  of  fifty  cents  for  each  male  and  twenty- 
five  for  each  female  member.  They  accept- 
ed the  proposition,  but  have  never  fulfilled 
the  promise  entirely.  The  Ascension 
church  promised  Mr.  J.  B.  Renville  fifty 
dollars  a ((uarter.  They  have  usually  paid 
that  in  their  own  way,  but  not  in  money. 
The  Good  Will  church  pledged  to  Mr. 
Daniel  Renville  thirty-five  dollars  a quar- 
ter. This  promise  they  have,  by  the  help 
of  the  white  people  at  the  agency,  generally 
fulfilled  on  a money  basis.  The  other 
churches  have  done  less ; but  all  do  some- 
thing. It  is  a hard  lesson  to  learn.  It 
is  a hard  work  to  do.  All  we  can  say  is, 
that  we  are  trying  to  have  them  work  up 
towards  it. 


SKETCH  X. 

NATFVK  PASTORS. 

It  was  a long,  long  time  before  we 
entertained  .seriously  the  idea  of  native 
helpers.  We  had  occasionally  tried  a 
Dakota  man  as  teacher,  sending  him  off  to 
another  village ; but,  as  we  then  looked  at 
it,  we  could  hardly  call  our  efforts  success- 
ful. They  always  wanted  large  pay  for 
little  work.  And  .‘io  we  ourselves  contin- 
ued to  do  the  teaching  and  preaching,  still 
thinking  that  the  time  had  not  yet  come 
for  pressing  native  tact,  native  talent,  and 
native  energy  into  the  work  of  education 
and  evangelization. 

Not  until  the  outbreak  and  its  results 
came,  breaking  away  the  barriers  to  the 
spread  of  the  gospel  in  the  Dakota  minds, 
were  the  barriers  in  our  minds  to  the  em- 
ployment of  native  agencies  broken.  Then, 
whether  we  desired  it  or  not,  those  who 
had  received  some  amount  of  education 
began  to  impart  it  to  their  fellows.  Every 
man  builded  over  against  himself,  and  so 
the  work  commenced  and  pro.spered. 

As  men  developed  religiously,  those  who 
had  gifts  in  exhortation  and  prayer,  or  in 
leading  the  service  of  song,  came  to  the 
front,  both  in  the  prison  and  in  the  camp ; 
and  thus  we  came  up  to  the  idea  of  laying 
burdens  upon  those  who  showed  themselves 
able  and  willing  to  bear  burdens.  We  first 


selected  and  set  apart  Hoonkayape,  or 
elders,  and  charged  them  with  the  duty  of 
conducting  religious  meetings.  But  soon 
we  came  to  the  conviction  that  it  was 
high  time  for  us  to  seek  out  suitable  per- 
sons and  induct  them  into  the  gospel  min- 
istry. The  work  was  too  great  and  too 
diihcult  for  us  to  attempt  longer  to  carry 
it  forward  without  native  helpers. 

When  the  gospels  of  Mark  and  John 
were  being  translated  from  the  French,  by 
Mr.  Joseph  Renville,  of  Lacquiparle, 
more  than  a third  of  a century  ago,  there 
was  a little  boy  who  often  played  in  the 
room  where  we  wrote.  He  was  the  young- 
est of  Mr.  Renville’s  eight  children.  His 
name  was  John  Baptiste.  The  old  man 
called  him  “ Koda  metawa,”  my  friend. 
This  little  boy,  as  he  grew  up,  acquired  a 
pretty  good  Dakota  and  English  education, 
and  coming  to  man’s  estate,  he  married 
Miss  Mary  A.  Butler,  of  Galesburg,  111. 
After  being  employed  as  a teacher  for 
some  time,  both  by  the  government  and 
the  mission,  he  was  licensed  to  preach  the 
gospel  by  the  Dakota  Presbytery,  in  the 
spring  of  18G5,  and  ordained  as  an  evan- 
gelist in  the  following  autumn.  Mr. 
Renville,  as  a preacher,  is  “ eloquent  and 
mighty  in  the  scriptures,”  and  is  now  the 
pastor  of  Ascension  church. 

An  incident  took  place  in  connection 
with  this  our  first  native  licensure,  which 
is  significant  of  the  temper  of  the  times. 
It  took  place  at  Mankato.  The  meeting 
of  the  Presbytery  had  been  appointed  for 
that  time  and  place  eight  months  before. 
But  so  it  was  that,  on  that  very  day,  a 
party  of  hostile  Dakotas,  having  come 
down  from  the  British  settlements,  had 
made  a “strike”  but  a few  miles  out  of 
town.  It  devolved  on  Dr.  T.  S.  William- 
son, the  last  Moderator  of  the  Presbytery, 
to  open  the  present  session  with  a sermon. 
In  that  sermon  he  enforced  the  necessity 
laid  upon  this  great  Christian  nation  to 
deal  justly  with  the  inferior  races — the 
African  and  the  Indian.  That  evening 
one  John  Campbell,  a half-breed  Dakota, 
was  brought  into  town.  The  J ewett  family 
had  been  murdered,  and  there  was  abund- 
ant evidence  that  Campbell  had  partici- 
pated in  the  murders.  The  popular 
excitement  was  of  course  very  great.  The 
next  day  Campbell,  without  a trial,  was 


16 


SKETCHES  OV  THE  DAKOTA  MISSION. 


taken  by  a mob  and  hung  on  a tree.  The 
unreasonable  populace  said  this  Indian 
raid  and  massacre  had  taken  place  because 
Dr.  Williamson  had  come  to  their  town ; 
that  on  a certain  previous  occasion  he  had 
passed  through,  and  immediately  there- 
after, in  the  neighborhood,  white  people 
bad  been  killed  by  Indians.  Dr.  Wil- 
liamson should  not  stay  in  the  town  of 
Mankato.  So  they  sent  a committee  of 
the  principal  men  of  the  place  to  demand 
his  immediate  departure.  This  committee 
came  to  the  Presbyterian  church,  where 
the  Presbytery  was  in  session,  engaged  in 
the  examination  and  licensure  of  John  B. 
Renville.  Some  members  of  the  Presby- 
tery were  disposed  to  resent  the  visit  of 
that  committee  on  such  an  errand.  But 
Dr.  Williamson  yielded  to  the  unreason- 
able demand  of  the  excited  people  and 
left. 

In  the  summer  of  1866,  on  the  Coteau 
des  Prairies,  near  Fort  Wadsworth,  we 
licensed  Simon  Anawangmane  and  Peter 
Big  Fire  to  preach  the  gospel  to  their 
people  in  that  part  of  the  country.  Pass- 
ing on  from  thence,  that  year  through 
herds  of  buffalo,  we  came  in  ten  days  to 
the  new  Dakota  settlement  at  the  mouth 
of  the  Niobrara,  in  Nebraska.  There  we 
selected  and  licensed  Artemas  Ehnamane 
and  Titus  Mahpiyawakan. 

The  next  season  our  first  meeting  was 
with  this  Pilgrim  church,  then  removed 
down  to  Bazil  creek.  There,  in  a low  log 
building,  with  earthen  floor  and  dirt  roof, 
at  an  assembly  of  the  church,  we  set  apart 
the  two  native  men  whom  we  had  licensed 
the  year  before  to  the  work  of  preaching 
the  gospel  and  administering  its  ordinances 
among  their  own  people,  and  especially  to 
that  church.  They  have  obtained  a good 
report  as  apt  to  teach,  and  are  earnest, 
faithful  shepherds  of  Christ’s  flock  at  the 
Santee  Agency. 

In  the  summer  of  1867  Robert  Hopkins 
and  Solomon  Toonkanshaecheya  were 
made  licentiates.  In  August  of  the  year 
following  we  found  an  elder  of  the  Pilgrim 
church,  Louis  Mazawakinyanna  by  name, 
holding  religious  meetings  with  the 
enlisted  Dakota  soldiers  at  Fort  Wads- 
worth. We  organized  a church  there, 
and  at  their  request  approbated  Louis  as 
their  preacher. 


In  the  month  of  August,  1869,  our 
fourth  native  pastor  was  ordained.  We 
had  just  held  a camp-meeting,  and  more 
than  sixty  persons  had  been  added  to  the 
church  organizations  on  the  mountain. 
A re-arrangement  of  the  churches  had 
taken  place.  Long  Hollow  church  desired 
the  services  of  Solomon  as  their  pastor. 
The  gathering  for  his  ordination  was  at 
Buffalo  Lake.  It  took  place  in  a large, 
circular  summer-house  ; for  it  was  a raw 
day  outside,  and  the  fire  that  blazed 
brightly  in  the  centre  was  very  comfortable. 
Our  friends.  Chaplain  Crocker  and  wife 
and  Dr.  Comfort,  of  Fort  Wadsworth, 
were  present. 

Our  next  ordinations  took  place  in  the 
spring  of  1871,  at  the  Good  Will  mission 
ehurch,  of  Daniel  Renville,  as  pastor  af 
that  church,  and  Louis  pastor  of  the  Ket- 
tle Lakes  church,  at  Fort  Wadsworth. 
In  the  autumn  following  Williamson  O. 
Rogers  (Owancha  maza)  was  ordained  as 
an  evangelist  to  preach  and  administer  the 
sacraments  to  the  church  at  Flandreau,  on 
the  Big  Sioux.  Since  that  time  David 
Tamahpeyahota,  who  was  five  years  a 
soldier  at  Wadsworth,  has  been  approbated 
to  preach  to  the  Dakota  soldiers  in  place 
of  Louis,  transferred  to  the  church  at 
Mayasan. 

This  is  our  present  force  of  licensed 
and  ordained  men  in  the  work  of  the 
gospel  among  the  Dakotas.  John  B. 
Ilenville  reads  and  talks  English  pretty 
well.  Both  he  and  Daniel  Renville  had 
the  advantages  of  living  for  a time  at 
Galesburg,  111.  David  has  learned  some 
English  in  the  army,  but  hardly  enough 
to  profit  thereby.  The  others  know  only 
their  mother  tongue.  Their  education 
has  been  very  limited — confined  very  much 
to  that  portion  of  the  bible  which  is  print- 
ed in  Dakota.  But  for  Dakota  congrega- 
tions these  native  pastors  are  more  eft'ective 
preachers  than  we  are.  They  are  more  or 
less  sensible  of  their  lack  of  education, 
and  of  the  limitations  to  which  they  must 
necessarily  always  be  subjected.  But  nev- 
ertheless they  are  thinking,  growing  men. 
They  make  the  best  of  their  opportunities. 
They  take  advantage  of  many  kinds  of 
illustration,  in  their  teaching,  that  better 
trained  men  would  overlook.  And  they 
understand  native  character.  By  such 


THE  BIBLE  IN  DAKOTA  LAND. 


17 


instrumentalities  it  pleases  God  to  carry 
forward  His  work  among  the  Dakotas. 


SKETCH  XI. 

THE  BIBLE  IN  DAKOTA  LAND. 

Among  the  Dakotas  a book  was  a mar- 
velous thing.  It  was  a wowape.  Here- 
tofore the  voowape  had  consisted  of  rude 
paintings  or  hieroglyphs.  The  figures  of 
men  and  horses,  of  battle  axes  and  scalps, 
drawn  with  coal  or  cut  in  bark,  told  the 
story  of  a war-party.  Rude  pictures  of 
pipes  and  horses  feet,  with  other  such 
hieroglyphs,  told  a man’s  history.  So 
when  the  hieroglyphs  of  language  were 
first  introduced  among  them,  and  arbitrary 
signs  made  in  the  ashes  with  a stick,  or 
drawn  with  chalk  on  a board,  spelled  out 
words  which  they  had  been  accustomed  to 
speak  and  to  hear,  that  also  they  called 
woioapf.  And  when  the  words  of  the 
Great  God  were  thus  written  out  in  their 
language  they  would  naturally  and  neces- 
sarily be  WoW'ipe  Wakan — the  Sacred 
Writing — the  Bible. 

With  the  beginning  of  our  missionary 
work  commenced  the  translation  of  the 
Bible.  Many  questions  regarding  the 
notation  of  the  language  ivere  still  unsettled, 
when  Dr.  Williamson  began  to  obtain 
from  .Mr.  Joseph  Renville,  through  the 
French,  imperfect  translations  of  portions 
of  the  word  of  Gi  d. 

Indde  of  that  old  trader’s  fort  at  Lac- 
(juiparle,  more  than  a third  of  a century 
ago,  stood  Mr.  Renville’s  hewed  log 
houses.  His  common  reception  room  was 
more  than  twenty  feet  square.  In  the 
farther  end  of  this  room  there  was  a large 
open  fire-place  which  held  an  enormous 
amount  of  wood  set  up  on  end.  And  this 
always  made  a bright  warm  fire.  On  two 
sides  of  the  room  ran  long  benches,  on 
which  Indian  visitors  sat  or  reclined. 
Often,  however,  they  preferred  to  sit  on 
the  floor.  A roughly  made  table  and  a 
few  chairs  made  up  the  furniture  of  the 
room.  Mr.  Renville  oftentimes  sat  tailor- 
fashion  on  his  chair  in  the  middle  of  the 
room,  and  we  sat  by  the  table  and  wrote. 
The  first  vei'se  of  the  gospel  of  .John  was 
read  from  the  French  bible.  Mr.  Renville 
repeated  it  in  Dakota,  and  we  wrote  it 
from  his  lips.  When  we  had  finished 


writing  the  verse  it  was  read  to  Mr.  Ren- 
ville and  corrected  if  necessary.  Or  if  we 
failed  to  write  the  whole  verse  at  the  first 
hearing,  it  was  repeated.  In  this  way, 
during  the  first  half  dozen  years,  the 
entire  gospels  of  Mark  and  John,  with 
fugitive  chapters  from  other  parts  of  the 
bible,  were  translated  into  Dakota.  The 
process,  besides  giving  us  some  very  credit- 
able translations  of  the  W ords  of  Life,  was 
of  incalculable  advantage  to  us  in  helping 
us  to  decide  upon  many  terms  proper  to 
be  used,  as  well  as  in  learning  the  language. 
We  cannot  thank  God  enough  for  giving 
us  such  a valuable  teacher  as  Mr.  Renville 
in  those  first  years  of  the  mission. 

After  serving  this  apprenticeship,  we 
undertook  ourselves  to  make  more  exact 
translations  from  the  original  languages. 
Yeiur  by  year  we  were  able  to  report  prog- 
ress. But  it  Wiis  just  about  thirty  years 
after  the  first  verses  were  translated  from 
the  French  when  the  entire  New  Testa- 
ment was  printed  in  Dakota.  In  the  mean 
time  some  books  of  the  Old  Te.stament 
were  printed  also ; and  these  have  increased 
from  time  to  time,  until  we  have  in  print 
the  whole  of  the  Pentateuch,  the  Psalms, 
Proverbs,  Ecclesiastes,  the  Song  and 
Isaiah.  Other  portions  are  translated,  but 
not  yet  printed.  The  Am.  Bible  Society 
has  generously  assumed  me  whole  expen-se 
of  electrotyping  and  printing  the  Bible  for 
the  Dakotas. 

Thus  it  will  appear  that  we  have  placed 
and  kept  the  Bible  in  the  fore  front  of  our 
work.  It  has  been  evangelization  first,  and 
civilization  following  along  wun  it.  This, 
it  seems  to  us,  is  the  true  order.  The 
civilization  and  the  grand  unification  of 
the  world  is  to  be  accomplished  through 
the  faith  of  Christ.  Hence  it  is  written ; 
“For  it  pleased  God  that  in  Him  should 
all  fullness  dwell ; and,  having  made 
peace  through  the  blood  of  His  cross,  by 
Him  to  reconcile  all  things  to  Himself.” 

About  a year  since  we  received  a new 
edition  of  the  Dakota  Scriptures  from  the 
Bible  House  in  New  York.  I took  a few 
copies  of  nicely  bound  books  in  my  satchel 
and  went  to  the  Long  Hollow  church  to 
spend  the  Sabbath.  Solomon,  the  native 
pastor  of  that  church,  selected  a book  for 
himself.  It  was  a beautiful  book — morocco, 
gilt,  with  clasp.  They  all  admired  it 


18 


SKETC'HKS  OF  THE  DAKOTA  MISSION. 


very  much,  and  he  wrapped  it  up  carefully 
and  laid  it  away.  We  talked  of  many 
things,  and  finally  I lay  down  to  sleep. 
Some  time  in  the  night  I awoke,  and 
Solomon  was  still  sitting  by  the  fire. 
Several  other  men  had  come  in,  and  the  ! 
pastor  of  the  Long  Hollow  church  had  j 
unrolled  the  book  and  w'as  telling  them  j 
what  portions  of  it  were  new — the  book  of 
Numbers,  together  with  Ecclesiastes,  and 
the  Song,  and  Isaiah,  he  had  never  seen 
liefore.  And  ,=aid  he,  “I  feel  just  like  a 
little  boy  who  has  got  a new  bow.” 

So  the  Heavenly  Evangel  is  making  its 
imprint  upon  the  Dakota  language ; and, 
what  is  more  and  better,  it  is  working 
marvelous  transformations  in  Dakota 
hearts. 

SKETCH  XII. 

THEN  AND  NOW. 

In  the  first  days  of  July,  1839,  a severe 
battle  was  Ibught  between  the  Dakotas  and 
Ojibwas.  The  Ojibwas  had  visited  Fort  I 
Snelling  during  the  last  days  of  June, 
expecting  to  receive  some  payment  for 
land  sold.  In  this  they  were  disappointed. 
The  evening  before  they  started  for  their 
homes — a part  going  up  the  Mississippi, 
and  a part  by  the  St.  Croix — two  young 
men  were  observed  to  go  to  the  soldiers’ 
l>urying-ground,  near  the  fort,  and  cry. 
Their  father  had  been  killed  some  years 
before  by  the  Dakotas  and  was  buried  there. 
The  next  morning  they  started  Ibr  their 
homes  ] but  these  two  young  men,  their 
people  not  knowing  it,  went  out  and  hid 
themselves  that  night  close  by  a path 
which  wound  around  the  shores  of  Lake 
Harriet.  In  the  early  morning  following, 
a Dakota  hunter  walked  along  that  path, 
followed  by  a boy.  The  man  was  shot 
down  and  the  boy  escaped  to  tell  the  story. 

During  their  stay  in  the  neighborhood 
of  Fort  Snelling  the  Ojibwas  had  smoked 
and  eaten  with  the  Dakotas.  That  scalped 
man  now  lying  by  Lake  Harriet  was  an 
evidence  of  violated  faith.  The  Dakotas 
were  eager  to  take  advantage  of  the  affront. 
'J’he  cry  was  for  vengeance ; and  before 
the  sun  had  set  two  parties  were  on  the 
war-path. 

The  young  man  who  had  been  killed 
was  the  son-in-law  of  Cloud-man,  the 
chief  of  the  Lake  Calhoun  village.  Scar- 


let Bird  was  the  brother-in-law  of  the 
chief.  So  Scarlet  Bird  was  the  leader  of 
the  war  party  which  came  to  where  the 
city  of  ^Minneapolis  is  now  built,  and 
about  the  setting  of  the  sun  cro.ssed  over 
to  the  east  side,  and  there,  seating  the 
warriors  in  a row  on  the  sand,  he  dis- 
tributed the  beads  and  ribbons  and  other 
trinkets  of  the  man  who  had  been  killed, 
and  with  them  '•'•'prayed  ” the  whole  party 
into  committing  the  deeds  of  the  next 
morning.  The  morning’s  sun,  as  it  arose, 
saw  these  .same  men  smiting  down  the 
Ojibwas,  just  after  they  had  left  camp,  in 
the  region  of  Rum  river  Scarlet  Bird 
was  among  the  slain  on  the  Dakota  side ; 
and  a son  of  his,  whom  he  had  goaded 
into  the  battle  by  calling  him  a woman, 
was  left  on  the  field.  Many  Ojibwa  scalps 
were  taken,  and  all  through  that  autumn 
and  into  the  following  winter  the  scalp- 
dance  was  danced  nightly  at  every  Dakota 
village  on  the  Mississippi  and  Minnesota 
rivers,  as  far  up  as  Lacquiparle. 

That  was  the  condition  of  things  THEN. 
Between  Tii  en  and  now  there  is  a contrast. 
Then  only  a small  government  saw-mill 
stood  where  now  stand  mammoth  mills, 
running  hundreds  of  saws.  Then  only  a 
little  soldier’s  dwelling  stood  where  now 
are  the  palaces  of  merchant  princes.  Then 
only  the  war-whoop  of  the  savage  was 
heard  where  now,  in  this  year  of  grace 
18’73,  a little  more  than  a third  of  a cen- 
tury after,  is  heard  the  voice  of  praise  and 
prayer  in  numerous  Christian  sanctuaries 
and  a thousand  Christian  households. 
Then  it  was  the  gathering  place  of  the 
nude  and  painted  war  party ; note  it  is  the 
gathering  place  of  the  friends  of  the 
American  Board  of  Commissioners  for 
Foreign  Missions.  Then  the  dusky  forms 
of  the  Dakotas  flitted  by  in  the  gloaming, 
bent  on  deeds  of  blood;  now  the  same 
race  is  here  largely  represented  by  pastors 
of  native  churches  and  teachers  of  the 
white  man’s  civilization  and  the  religion  of 
Christ.  And  the  marvelous^  change  that 
has  passed  over  this  country,  converting  it 
from  the  wild  abode  of  savages  into  the 
beautiful  land  of  Christian  habitations,  is 
only  surpassed  by  the  still  more  marielous 
change  that  has  been  •wrought  upon  those 
savages  themselves.  The  greater  part  of 
the  descendants  of  the  Indians  who  once 


THEN  AND  NOW. 


19 


lived  here  are  now  in  Christian  families 
and  have  been  gathered  into  Christian 
churches,  having  their  native  pastors. 
Some,  too,  have  gone  beyond,  to  the  still 
wild  portions  of  their  own  people,  and  are 
commencing  there  such  a work  as  we 
commenced,  nearly  forty  years  ago,  among 
their  fathere  here. 

But  the  work  is  now  commenced  among 
the  Teetons  of  the  Missouri  under  circum- 
stances vastly  different  from  those  which 
.surrounded  us  in  its  beginning  here. 
Then,  with  an  unwritten  language,  imper- 
fectly understood  and  .spoken  stammeringly 
by  foreigners,  the  gospel  was  proclaimed 
to  unwilling  listeners.  Now,  with  the 
perfect  knowledge  of  the  language  learned 
in  the  wigwam,  a comparatively  large 
company  of  native  men  and  women  are 
engaged  in  publishing  it.  Many  ears  are 
.still  unwilling  to  listen,  and  the  hearts  of 
the  wild  Indians  are  only  a very  little 
opened  to  the  good  news ; but  the  contrast 
between  the  past  and  present  is  very  great. 

I have  lately  visited,  and  preached 


several  times  at  our  new  station  among 
the  Teeton  Sioux,  at  Fort  Sully.  Since 
the  autumn  of  last  year,  James  Redwing 
and  Martha  Redwing,  his  wife,  have  been 
the  efficient  helpers  of  T.  L.  Riggs.  The 
religious  meetings  were  not  attended  by  a 
great  many  men,  but  Martha  Redwing 
appears  to  have  acquired  a considerable 
I influence  over  the  women  and  children. 
Many  women  having  little  children  come 
daily  to  learn  to  read.  And  her  weekly 
woman’s  prayer  meeting  is  attended  by 
more  than  thirty.  Thus  little  rootlets  of 
the  gospel  appear  to  be  striking  into  these 
dark  hearts,  to  which  we  shall  look  for 
golden  harvests.  Our  books,  our  schools, 

, our  churches,  our  native  pastors  and  help- 
! ers,  and  other  aids  to  progress,  are  a 
guarantee,  under  Ood,  of  success  in  the 
still  wide-spread  field  of  Dakota  heathen- 
ism. So  we  will  thank  God  for  the  dififer- 
ence  between  then  and  now,  and  pray 
that  the  divine  influences  may  be  granted, 
so  as  to  secure  a more  abundant  harvest 
in  the  future. 


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